ann-elise lewallen

BONES OF CONTENTION: Negotiating Anthropological Ethics within Fields of Ainu Refusal

ABSTRACT Contemporary anthropologists often confront a complex history of informant-researcher interactions preceding their own work, which, if left unaddressed, can effectively block access to host communities. In this article, I discuss the obstacles I faced in conducting ethnographic fieldwork with indigenous Ainu women in Hokkaido, Japan, to initiate a dialogue about ethnographic responsibility, researcher morality, and anthropological ethics as paths toward developing an engaged anthropology. During my field research, I was compelled to confront the research methods of my disciplinary predecessors, including the pilfering of human remains and burial accessories from communal gravesites and unconsented blood sampling. These methodologies exemplify “Colonial Studies,” a science informed by Japans imperialist projects. The collective memory of these research practices retains currency among contemporary Ainu political activists. Today these narratives are transmitted intergenerationally, resulting in suspicion and often contempt toward researchers. With these ethically dubious practices in mind, I consider recent developments in ethical guidelines for ethnographic research both in Japan and the United States, and compare these approaches with indigenous research protocols now mandated by several indigenous communities. Social scientists cannot claim primary authority as interpreters of socially marginal communities. In recent years, Ainu and other marginalized persons have begun earning advanced degrees and introducing community-sensitive approaches to research. Here I argue that anthropologists and researchers using the ethnographic method must develop research practices rooted in prior consultation, cooperation, and collaboration with local communities, and must introduce reciprocal processes with tangible benefit for local communities, if ethnographic work is to continue.

“Clamoring Blood”: The Materiality of Belonging in Modern Ainu Identity

ABSTRACT The tension between silence and vocalization, embrace and rejection, of Ainu ancestry has been a key factor in negotiating Ainu subjectivity since Ainu territories were colonized in 1869. As early as 1799, expressions of Ainu ethnicity were alternately cloaked and exaggerated as Japan vacillated between assimilation and segregation policies in eastern Hokkaido Ainu communities. Officially recognized as Japans indigenous peoples in 2008, Ainu subjectivity has become increasingly politicized as the state and other stakeholders seek to define Ainu ethnicity for future legislation. Today Ainu belonging is frequently gauged by bodily metaphors of a vocalized blood. Cultural sensibility and blood are often conflated in Ainu discourses of identity: Ainu revivalists report that a sensation of “clamoring blood” (J: chi ga sawagu) inspires them to revisit ancestral memories and begin fashioning Ainu identities. Historically, intra-Ainu relations were not bound to blood but instead embodied in material expressions, such as invisible cords for women and crest-like emblems for men, symbols that enabled flexibility where needed. Since the twentieth century, the hyper focus on blood raises the specter of colonially imposed rhetorics of eugenics, assimilation policies, and specifically, the problem of race. Relatedness in the Ainu community is not exclusively defined by “consanguineal relations”; rather, a long history of adopting ethnic Japanese children and non-Ainu into Ainu families renders complex the question of identity. This article assesses how immutable notions of racial difference intersect with self-determination and current articulations of Ainu identity.